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137-511: With the spread of Hasidism throughout Ukraine, Galicia, Poland, and Russia, divergent schools emerged within Hasidism. Some schools place more stress on intellectual understanding of the Divine, others on the emotional connection with the Divine. Some schools stress specific traits or exhibit behavior not common to other schools. Most if not all schools of Hasidic Judaism stress the central role of

274-410: A clear populist bent. Another example is the value placed on the simple, ordinary Jew in supposed contradiction with the favouring of elitist scholars beforehand; such ideas are common in ethical works far preceding Hasidism. The movement did for a few decades challenge the rabbinic establishment, which relied on the authority of Torah acumen, but affirmed the centrality of study very soon. Concurrently,

411-584: A contentious legal and political issue. The tomb sits on a hill, and all hilltop tombs in Egypt are believed to protect surrounding villages from floods. Many locals mistakenly believe he was Muslim, or do not know what religion he was. A few even believe he was a Christian from the Pre-Islamic era. The local Muslim villagers often visit his tomb for healing, protection from the evil eye, or before Friday prayers. 89 other Jewish graves surround Hatsera's tomb. In

548-509: A doctrine for sainthood in the way Islam does. This is despite the fact that saint veneration was common among Medieval Jewish communities in the region. One of the key traits throughout history, from the writing of 1 Kings to the Modern era, of a Jewish saint is their ability to produce rain. Holy places, particularly the shrines and tombs associated with saints and prophets, were associated with supernatural sensory phenomena, particularly in

685-516: A full-fledged social movement. " In Hasidic discourse, the willingness of the leader to sacrifice the ecstasy and fulfillment of unity in God was deemed a heavy sacrifice undertook for the benefit of the congregation. His followers were to sustain and especially to obey him, as he possessed superior knowledge and insight gained through communion. The "descent of the Righteous" ( Yeridat ha-Tzaddiq ) into

822-671: A more introspective course, maintaining that the rebbe s duty was to serve as a spiritual mentor for a more elitist group, helping them to achieve a senseless state of contemplation, aiming to restore man to his oneness with God which Adam supposedly lost when he ate the fruit of the Tree of Knowledge . The Holy Jew and his successors did neither repudiate miracle working, nor did they eschew dramatic conduct; but they were much more restrained in general. The Peshischa School became dominant in Central Poland , while populist Hasidism resembling

959-472: A mystical bridge, drawing down effluence and elevating the prayers and petitions of his admirers. The Saintly forged a well-defined relationship with the masses: they provided the latter with inspiration, were consulted in all matters, and were expected to intercede on behalf of their adherents with God and ensure they gained financial prosperity, health and male offspring. The pattern still characterizes Hasidic sects, though prolonged routinization in many turned

1096-473: A place devoid of God's perceived presence, which the soul transcends in mystical yearning. He mocked attempts to perceive the nature of infinite-finite dialectics and the manner in which God still occupies the Vacant Void of Creation albeit not, stating these were paradoxical, beyond human understanding. Cleaving to the one true Tzadik who reaches above the void, simple faith, silence and melody confront

1233-415: A populist approach, centered on the Righteous' theurgical functions to draw the masses. He was famous for his lavish, enthusiastic conduct during prayer and worship, and extremely charismatic demeanour. He stressed that as tzaddiq , his mission was to influence the common folk by absorbing Divine Light and satisfying their material needs, thus converting them to his cause and elating them. The Holy Jew pursued

1370-515: A profound impact on his later writing. Buber later brought Hasidism to the western world through his works on Hasidic tales. The thought of Abraham Isaac Kook , poetic mystic, theologian and figurehead of Religious Zionism , drew from both Hasidic thought and Lithuanian Talmudism. Gershom Scholem saw him as a classic inspired mystic of the 20th century. Kook's mystical concern for unity between false dichotomies of Aggada and Halakha , sacred and secular, reflects Hasidic Divine Immanence in all, and

1507-446: A prominent role in modern non-Hasidic and anti-Hasidic writings as well ". The difficulty of separating the movement's philosophy from that of its main inspiration, Lurianic Kabbalah , and determining what was novel and what merely a recapitulation, also baffled historians. Some, like Louis Jacobs , regarded the early masters as innovators who introduced "much that was new if only by emphasis"; others, primarily Mendel Piekarz , argued to

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1644-407: A romantic, sentimental image of the movement. The "Neo-Hasidic" interpretation influenced even scholarly discourse to a great degree, but had a tenuous connection with reality. A further complication is the divide between what researchers term "early Hasidism", which ended in the early 1800s, and established Hasidism since then onwards. While the former was a highly dynamic religious revival movement,

1781-676: A scholarly elite, Hasidic teachings are unique in their popular access, being aimed at the masses. Hasidism is thought to be a union of three different currents in Judaism: 1) Jewish law or halacha ; 2) Jewish legend and saying, the aggadah ; and 3) Jewish mysticism, the Kabbalah. Hasidic teachings, often termed exegesis , are seen as having a similar method to that of the Midrash (the rabbinic homiletic literature). Hasidic exegesis differs from Kabbalistic schools as it focuses somewhat less on

1918-451: A shrine to Elijah, who was seen as somewhat equivalent to al Khadir . These were often in caves under the synagogue, and in Egypt and Palestine, occasionally were described as having chairs of Elijah and eternal lights inside them. Hatsera was a Moroccan rabbi who died in Egypt while on pilgrimage, and was subsequently buried in Egypt. His tomb has been taken care of by Muslim Egyptians for many years, though it and it's pilgrimage has become

2055-565: A shrine. The prophet or saint made the place holy, but their granting of holiness was limited. The holiness was perpetuated via ritual behaviors such as prayer, supplication, votive offerings, sprinkling perfume and water, laying on the shrines and tombs, living in them, circumambulation, touching, and taking soil and rocks away that were thought to heal through baraka . These actions marked the sites associated with saints and prophets as separate from their surroundings. Sites that were destroyed and never rebuilt were seen as having lost favor with God,

2192-495: A successor. They remained controversial with other Hasidic groups as Nachman berated false wonder-working Tzadikim, distinguishing them from the true Tzadik of the generation who cleaves to God by prophetic perfection. Nachman assumed this role, and regarded himself as a new Kabbalistic revelation in succession to Isaac Luria and the Baal Shem Tov . His life and teachings relate to themes of messianic rectification, including

2329-468: A sufficient spiritual level and could be certain evil thoughts did not derive from his animalistic soul, then sudden urges to transgress revealed Law were God-inspired and may be pursued. This Messianic conduct was restricted to elite Yehuda Jews, rather than the community. Leiner saw this in unconventional exegesis of Biblical episodes that reversed standard interpretations, but in the Messianic era when

2466-508: A tomb thought to be that of Noah, an identification dating back to the Medieval era. In Morocco, emphasis has been put on saint veneration's similarities between Jewish and Muslim communities to different political ends. While these practices are indeed similar, and saints may be shared between communities, certain elements are uniquely Jewish. Saints and their icons are often likened to Torah scrolls and are physically treated in similar ways-

2603-405: A true devotee must transcend this illusory façade and realize that there is nothing but God. It is not only a matter of perception, but very practical, for it entails also abandoning material concerns and cleaving only to the true, spiritual ones, oblivious to the surrounding false distractions of life. The practitioner's success in detaching from his sense of person, and conceive himself as Ein (in

2740-607: A tzadik serves as a vehicle (מרכבה merkavah ) to God and has no ego or self-consciousness. Note that a person cannot attain such a level, rather it is granted from on High (or born with, etc.). This select level elevates the "Intermediate" person ( beinoni ) into one who never sins in thought, speech or action. Unlike the Tzadik, they only experience divine devekut (communion) during devoted moments of worship or study, while in mundane life they can be tempted by natural inclinations, but always choose to stay connected to holiness. In

2877-634: A united movement, but a host of Hasidic dynasties , united by self-understanding of common descent or evolution from the original mystical inspiration of the Baal Shem Tov . Subsequent developments of Jewish history in Eastern Europe, particularly the perceived external secularising threats of Haskalah , assimilation , and late 19th century Jewish political movements like Zionism , added additional political and social views to their theologies, drawn from general Talmudic Judaism, in common reaction with their original traditionalist Rabbinic opponents,

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3014-511: Is Atziluth , the World of "Emanation". As it is still nullified to Divinity, so not yet considered a self-aware existence, it is the realm where the 10 Sephirot attributes of God are revealed in their essence. In lower spiritual worlds the sephirot also shine, but only in successively lower degrees, concealed through successive contractions and veilings of the Divine vitality . Seven biblical tzadikim, righteous figures are considered as embodiments of

3151-400: Is a tzadik ". According to Shneur Zalman of Liadi 's Tanya , a work of Hasidic Judaism , the true title of tzadik denotes a spiritual description of the soul. Its true meaning can only be applied to one who has completely sublimated their natural "animal" or "vital" soul inclinations into holiness, so that they experience only love and awe of God, without material temptations. Hence,

3288-710: Is a person born each generation with the potential to become Messiah, if the Jewish people warrant his coming. This candidate is known as the Tzadik Ha-Dor , meaning Tzaddik of the Generation. While tzadik status, according to its above definitions, is not necessarily related to the ability to perform or call upon miracles , the term tzadik is often used loosely by the Talmud to indicate those who have achieved especially outstanding piety and holiness. In this context,

3425-785: Is a title in Judaism given to people considered righteous , such as biblical figures and later spiritual masters. The root of the word ṣadiq , is ṣ - d - q ( צדק ‎ tsedek ), which means "justice" or " righteousness ". When applied to a righteous woman, the term is inflected as tzadeket/tzidkaniot . Tzadik is also the root of the word tzedakah ('charity', literally 'righteousness'). The term tzadik "righteous", and its associated meanings, developed in rabbinic thought from its Talmudic contrast with hasid ("pious" honorific), to its exploration in ethical literature , and its esoteric spiritualisation in Kabbalah . Since

3562-535: Is nullified to his Divine soul, " the bad-is under him ") And the Torah has seventy facets . (So the reason for the question) The Talmud says that at least 36 Tzadikim Nistarim (anonymous tzadikim ) are living among us in all times; they are anonymous, and it is for their sake alone that the world is not destroyed. The Talmud and the Kabbalah offer various ideas about the nature and role of these 36 tzadikim . In Jewish folklore they are called lamedvovniks , from

3699-444: Is part of God) is revealed within them more than other people who have not completely nullified themselves to God. This concept is based upon many Jewish sources. Here are some: The veneration of tzadikim and the veneration of prophets and other figures from the Torah, Bible, and Quran overlapped significantly, as did the veneration of figures from one religion by other local religions. Certain theological concepts overlapped as well. In

3836-455: Is presented in a Kabbalistic theosophical framework; its aim is inward mystical self-transformation applied to self-sacrifice in Jewish observance , not formal philosophical intellectualism; and Chabad thought retains mystical revelation as its infinite intuitive divine essence source, drawn down into successively greater intellectual understanding by each leader of Chabad. In Chabad thought,

3973-570: Is revealed in practical action and Jewish outreach that makes a messianic dwelling for God. Another renowned school of Hasidic thought, distinct from mainstream Hasidism, was formulated by Nachman of Breslov (or Bratslav), a great-grandson of the Baal Shem Tov. Nachman's creative and enigmatic individualism, coupled with the autobiographical communication of esoteric spirituality in his writings, ensured uniquely that his Breslov Hasidim continued to follow him till today, without appointing

4110-526: Is the immanence of God in the universe, often expressed in a phrase from the Tikunei haZohar , "Leit Atar panuy mi-néya" ( Aramaic : "no site is devoid of it"). Derived from Lurianic discourse, but greatly expanded in the Hasidic one, this panentheistic concept implies that literally all of creation is suffused with divinity. In the beginning, God had to contract ( Tzimtzum ) His omnipresence or infinity,

4247-525: Is the "elevation of sinful thoughts" that enter the Tzadik's mind due to sins of the community. An antinomian strain relating to the conduct of the tzadik exists in the writings of the Seer of Lublin , which were personal notes published posthumously. For the Seer, the masses must obey halakha (revealed Divine Will) with awe . The task of the tzadik is to cleave to God in love , whose charismatic glow shines to

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4384-478: Is the notion of "Worship through Corporeality", Avodah be-Gashmi'yut . As the Ein Sof metamorphosed into substance, so may it in turn be raised back to its higher state; likewise, since the machinations in the higher Sephirot exert their influence on this world, even the most simple action may, if performed correctly and with understanding, achieve the reverse effect. According to Lurianic doctrine, The netherworld

4521-576: Is the reason we have come here: to join our precious heritage with a bond that will last every day of our lives Rebbe Nachman of Breslov explained how only a true leader can awaken the most genuine Jewish faith: this leader is the Tzadik. Ziditchover Ziditshov is a Hasidic dynasty originating in town Ziditshov (as known in Yiddish ; or Zhydachiv in Ukrainian), in Galicia (a province of

4658-536: The Ein Sof . Thus, a Vacant Void ( Khalal panui ) was created, bereft from obvious presence, and therefore able to entertain free will, contradictions and other phenomena seemingly separate from God Himself, which would have been impossible within His original, perfect existence. Yet, the very reality of the world which was created therein is entirely dependent on its divine origin. Matter would have been null and void without

4795-425: The sefirot and partzufim and more on binary types of oppositions (e.g. body and soul). On the other hand, Louis Jacobs stated that Hasidic teachings should not be described as exegesis as during the course of interpretation texts are taken completely out of context to yield desired conclusions, grammar and syntax are ignored, and ideas are read into the texts that they cannot possibly mean. The teachings of

4932-473: The Baal Shem Tov , and his successor the Maggid of Mezeritch, who lived before Hasidism became a mass movement. Dov Ber of Mezeritch, the last unifying leader of most of the early elite movement, was the movement's first systematic thinker and architect, who cultivating a stellar Hevrah Kadisha (Holy Group) of disciples who would go on to disseminate Hasidic spirituality to different areas of Eastern Europe among

5069-685: The Divine flow of blessing to the world. Ṣedeq in Canaanite religion may have been an epithet of a god of the Jebusites . The Hebrew word appears in the biblical names Melchizedek , Adonizedek , and Zadok , the high priest of David. In classic Jewish thought, there are various definitions of a tzadik . According to Maimonides (based on Tractate Yevamot of the Babylonian Talmud 49b-50a): "One whose merit surpasses his iniquity

5206-464: The Kabbalistic realm is mirrored in the internal life of man, so that it develops a conceptual spiritual psychology of human life. This enables the insights of mysticism, through Hitbonenut contemplation during prayer, to be translated into inward emotions and practical action, while forming a precise analogical understanding for philosophical articulation of divinity. Chabad theology translates

5343-472: The Mitnagdim . However, the Hasidic movement can be divided into major groups and schools in its internal spirituality relationship to Hasidic Jewish mystical thought. The first two works of Hasidic thought published ( Toldot Yaakov Yosef (1780), by Jacob Joseph of Polnoye , and Magid Devarav L'Yaakov (1781), by Dov Ber of Mezeritch , compiled by Shlomo of Lutzk) represent the foundational thought of

5480-613: The Sabbatean religious anarchy, by rigorous self-analysis to ensure one's motives were truly heaven sent. His successors in the Izhbitza – Radzin dynasty de-emphasized it in their commentaries. Leiner's disciple Zadok HaKohen of Lublin continued the thought of his teacher, also developing a complex philosophic system which presented a dialectic nature in history, arguing that great progress had to be preceded by crisis and calamity. The most fundamental theme underlying all Hasidic theory

5617-561: The Sabbateans , Worship through Corporeality was largely limited to the elite and carefully restrained. The common adherents were taught they may engage it only mildly, through small deeds like earning money to support their leaders. The complementary opposite of corporeal worship, or the elation of the finite into infinite, is the concept of Hamshacha , "drawing down" or "absorbing", and specifically, Hamschat ha-Shefa , "absorption of effluence". During spiritual ascension, one could siphon

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5754-526: The Tzadik , or spiritual and communal leader, in the life of the individual Etymologically, the term, hasid is a title used for various pious individuals and by various Jewish groups since biblical times, and an earlier movement, the Hasidei Ashkenaz of medieval Germany was also called by this name. Today, the terms hasidut and hasid generally connote Hasidic philosophy and the followers of

5891-407: The gematria numerical value for 36. In Hasidic Judaism , with its social institution of the Tzadik in the central role of the community, the 36 may not necessarily be unknown, therefore. However, a Hasidic aphorism describes a known Rebbe Tzadik as being among the 36, as their true greatness could be concealed beyond the perception of their devoted followers. Hasidim adhere to the belief that there

6028-435: The rebbes into de facto political leaders of strong, institutionalized communities. The role of a Saint was obtained by charisma, erudition and appeal in the early days of Hasidism. But by the dawn of the 19th century, the Righteous began to claim legitimacy by descent to the masters of the past, arguing that since they linked matter with infinity, their abilities had to be associated with their own corporeal body. Therefore, it

6165-646: The sephirot , Chesed-Abraham, Gevurah-Isaac and Tiferet-Jacob are higher spiritual powers than Yesod-Joseph, which channels the higher powers to their fulfilment in Malchut action. However, traditionally in Judaism, Joseph is referred to with the quality of "Tzadik-Righteous". While the Patriarchs lived righteously as shepherds, Joseph remained holy in Egypt, surrounded by impurity, tested by Potiphar 's wife, captive in prison, and then active as viceroy to Pharaoh. As

6302-527: The tzadik's prayers are considered especially potent, as the Talmud states: "A tzadik decrees and the Holy One (blessed be He) fulfills." This is line with the Talmudic dictum: Rabban Gamliel the son of Rabbi Judah haNasi used to say: "Make His Will your own will, that He make your will as His Will." In some contexts, people refer specifically to the pious miracle worker as a tzadik . In Hasidism,

6439-485: The "Eyes of the Intellect". The ideal adherent was intended to develop equanimity, or Hishtavut in Hasidic parlance, toward all matters worldly, not ignoring them, but understanding their superficiality. Hasidic masters exhorted their followers to "negate themselves", paying as little heed as they could for worldly concerns, and thus, to clear the way for this transformation. The struggle and doubt of being torn between

6576-526: The 11th century by the Jewish sage Ibn Shahin. Both votive and free will offerings were common at saint's shrines, and could be done for an individual's sake, or for the sake of an entire community. Some Jewish literature places the tzadikim above the angels. In Egypt, Jewish saint veneration is not often a topic of research and is not prominently practiced today, though a number of Egyptian saints are said to be Jews who converted to Islam. There are three Jewish mausoleums in Egypt currently associated with

6713-405: The Baal Shem Tov are founded on two key ideas: 1) religious pantheism (or panentheism ), or the omnipresence of God, and 2) the idea of communion between God and man. The doctrines of the Baal Shem Tov include the teaching of the individual's duty to serve God in every aspect of his or her daily life, the concept of divine providence as extending to every individual and even to each particular in

6850-408: The Baal Shem Tov. The teachings of the Baal Shem Tov's successor, Dov Ber the Maggid of Mezritch, were compiled in the work Maggid D'varav L'yaakov (compiled by Shlomo Lusk). Many of the Hasidic leaders of the third generation of Hasidism (students of Dov Ber) authored their own works, which are the basis for new Hasidic schools of thought. Among them are Elimelech of Lizhensk , who further developed

6987-656: The Hasidic doctrine of the Tzaddik (mystical leader) that gave rise to many Polish Hasidic dynasties, also notable are the teachings of his brother Zushya of Anipoli and Levi Yitzchok of Berditchev , known in Hasidic legend as the defender of the people before the Heavenly Court. Shneur Zalman of Liadi initiated the Chabad school of intellectual Hasidism. Others include Nachman of Breslav known for his use of imaginative parables, and Menachem Mendel of Kotzk . Among

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7124-457: The Hasidic movement. Hasidic philosophy begins with the teachings of Yisroel ben Eliezer known as the Baal Shem Tov and his successors (most notably Dov Ber the Maggid of Mezeritch and his students). These teachings consist of new interpretations of Judaism, but are especially built upon the Jewish mystical tradition, the Kabbalah . While the Jewish mystical tradition had long been reserved for

7261-643: The Heavenly sephirah of Yesod -"Foundation" channels spirituality to our physical realm, so in Kabbalah and the further development in Hasidic thought , its function also parallels the human role of the Tzadik in this world: "..To love the Lord your God, to listen to His voice, and to cleave to Him.." "Cleaving to a Torah scholar is as cleaving to the Divine Shechinah " The leaders of Israel over

7398-545: The Lublin ethos often prevailed in Galicia . One extreme and renowned philosopher who emerged from the Peshischa School was Menachem Mendel of Kotzk . Adopting an elitist, hard-line attitude, he openly denounced the folkly nature of other tzaddiqim , and rejected financial support. Gathering a small group of devout scholars who sought to attain spiritual perfection, whom he often berated and mocked, he always stressed

7535-475: The Medieval Muslim worldview, places like Egypt, al-Shām (especially Syria), and Karbala were holy or blessed land, though not necessarily as much as Mecca, Medinah, and Jerusalem. Jews never regarded other cities as sacred as Jerusalem, but lands like Syria, Iraq, and Egypt were also seen holy. A more specific location often became holy when someone saw a prophet or saint in a vision and was told to build

7672-528: The Synagogue at these times. Pilgrims lit candles, burned incense, played music and games, and danced. Pilgrimage here was considered by some to be a substitute for pilgrimage to Jerusalem. The Synagogue was destroyed in 1498 on the orders of Qansuh al-Ghawri , but even after this it remained in the popular consciousness of Egyptian Jews. In Egypt, Palestine, and Syria, some synagogues had a small room (a hevyah , "hidden enclosure") inside them that served as

7809-651: The Synagogue of Elijah in Damascus (which contained a shrine dedicated to Elijah as well), another shrine dedicated to Elijah in Jawbar, east of Damascus, the propurted Tomb of Ezra in Taduf near Aleppo, the shrine of Abraham in Kefar Avaraham (aka Barza) near Damascus, and several other shrines dedicated to Elijah throughout Syria. Abraham has been associated with Damascus as far back as Josephus's writings, who recorded

7946-531: The Tanya the difference between the former Talmudic-Maimonidean and latter Kabbalistic-Hasidic conceptions is raised. Since the "Torah has 70 facets" of interpretation, perhaps both conceptions are metaphysically true: As for what is written in the Zohar III, p.231: He whose sins are few is classed as a "righteous man who suffers", this is the query of Rav Hamnuna to Elijah. But according to Elijah's answer, ibid.,

8083-477: The ancient wisdom" from a higher wisdom, tapping into a deep archetypal imagination. One such tale is The Rooster Prince , a story of a prince who goes insane and believes that he is a rooster. While the Baal Shem Tov did not leave teachings in writing, many teachings, sayings and parables are recorded by his students, most notably in the Toldot Yaakov Yosef by Jacob Josef of Polonne, a disciple of

8220-454: The anniversary of Hatsera's death, pilgrims come on a hillūla journey, mostly from Morocco and France. A market pops up, and pilgrims gather in the tomb to pray, ask for blessings, and place items on the grave in hopes they'll be blessed. After the prayers, a meal is held. A rabbi and one of Hatsera's descendants are typically in attendance. Many Egyptians do not distinguish between saints of different religions, and simply rank them. First are

8357-560: The area, with varying personal beliefs about who was buried there, but following the creation and expansion of the Israeli state, Palestinians, whether they are Muslim or otherwise, have often been banned from these sites. As such these sites are often at the center of violence. They have been used to justify Israeli settlements in the West Bank, hundreds of Israeli military personnel being deployed as escorts, military installations, and even

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8494-432: The belief in God's immanence and the very real sensual experience of the indifferent world is a key theme in the movement's literature. Many tracts have been devoted to the subject, acknowledging that the "callous and rude" flesh hinders one from holding fast to the ideal, and these shortcomings are extremely hard to overcome even in the purely intellectual level, a fortiori in actual life. Another implication of this dualism

8631-690: The belief that he had ruled Damascus as a king during some of his life. "..For all that is in Heaven and on Earth.." "-For all כל ( Yesod ) joins the Heaven and the Earth" "The Tzadik is the foundation (Yesod) of the World" In the system of 10 Sephirot Divine emanations in Kabbalah, each of the 7 emotional expressions is related to an archetypal figure in the Hebrew Bible . The first emanated realm to emerge from God's potential Will in Creation

8768-563: The common masses, beginning the innovation of Hasidism's varying schools of thought. Among the disciples of the Maggid of Mezeritch, Elimelech of Lizhensk (1717–1787), who founded Hasidism in Poland-Galicia , wrote the early Hasidic classic work Noam Elimelech (1788), which developed the role of the Hasidic Tzadik into a full training of charismatic theurgic mystical "Popular/Practical Tzadikism". The work so cultivated

8905-448: The contrary that but a little was not found in much earlier tracts, and the movement's originality lay in the manner it popularized these teachings to become the ideology of a well-organized sect. Among the traits particularly associated with Hasidism in common understanding which are in fact widespread, is the importance of joy and happiness at worship and religious life – though the sect undoubtedly stressed this aspect and still possesses

9042-516: The corporeal world back into divine infinity. To a certain extent, the Saint even fulfilled for his congregation, and for it alone, a limited Messianic capacity in his lifetime. After the Sabbatean debacle, this moderate approach provided a safe outlet for the eschatological urges. At least two leaders radicalized in this sphere and caused severe controversy: Nachman of Breslov , who declared himself

9179-628: The defining doctrine of Hasidism is that of the saintly leader, serving both as an ideal inspiration and an institutional figure around whom followers are organized. In the movement's sacral literature, this person is referred to as the Tzaddiq , the Righteous One — often also known by the general honorific Admor (acronym of Hebrew for "our master, teacher and Rabbi"), granted to rabbis in general, or colloquially as rebbe . The idea that, in every generation, there are righteous persons through whom

9316-523: The destruction of towns. In one instance, an Israeli killed Palestinians in the Cave of the Patriarchs and has in turn been venerated by some. Like in Morocco, Syrian Jews historically did not recognize living saints, while their Muslim neighbors did. In Damascus, Muslims, Jews, Christians, and Zoroastrians would all visit the same tomb of a medieval Muslim saint (Shaykh Arslan), a sharing of holiness that

9453-548: The dialectic ladder of mystical union (a mysticism of faith) that Breslovian faith communicates In the doctrine of the Tzadik developed in early writings of the movement, a volatile, potentially antinomian aspect of "transgression for the Sake of Heaven" is found, expressed in terms of the Tzadik's states of "descent" and "smallness". For the Righteous to elevate the common masses, he must occasionally descend to their level, emulating their sins for holy motives. A related early theme

9590-551: The direct pluralist autonomy of personal mystical inspiration, a previously downplayed current in Hasidic thought, was explored fully in the thought of Mordechai Yosef Leiner of Izbica (Ishbitze in Yiddish). Combining the personal autonomy, introspection and demand for authenticity of Kotzk with the mystical antinomian freedom of the Seer, he promulgated a radical understanding of free will , which he considered illusory and derived directly from God. He argued that when one attained

9727-459: The divine effluence is drawn to the material world is rooted in the kabbalistic thought, which also claims that one of them is supreme, the reincarnation of Moses . Hasidism elaborated the notion of the Tzaddiq into the basis of its entire system – so much that the very term gained an independent meaning within it, apart from the original which denoted God-fearing, highly observant people. When

9864-612: The divinity that the Tzadik represented on the material plane, as a collective of the divine sparks in each person's soul. Disciples who became the subsequent popular tzadikim leaders of Polish Hasidism include the Chozeh (Seer) of Lublin , the Maggid of Koznitz and Menachem Mendel of Rimanov . In 1812, a schism occurred between the Seer of Lublin and his prime disciple, the Holy Jew of Przysucha (Peshischa in Yiddish), due to both personal and doctrinal disagreements. The Seer adopted

10001-482: The doctrine of "Practical Tzadikism", developed by Elimelech of Lizhensk , involved the Tzadik performing miracles to channel the Ayin-Yesh Divine blessing. In its most extreme version, Hasidic "wonder-workers", predominant in 19th century Poland, emphasised this conception, sometimes criticised by other Hasidic leaders as superficial. To Menachem Mendel of Kotzk , and his reaction against Popular Tzadikism,

10138-406: The double meaning of 'naught' and 'infinite'), is regarded as the highest state of elation in Hasidism. The true divine essence of man – the soul – may then ascend and return to the upper realm, where it does not possess an existence independent from God. This ideal is termed Hitpashtut ha-Gashmi'yut , "the expansion (or removal) of corporeality". It is the dialectic opposite of God's contraction into

10275-494: The early generations — charismatic presence was to reassure the faithful and demonstrate the truth in Hasidic philosophy by countering doubts and despair. But more than spiritual welfare was concerned: Since it was believed he could ascend to the higher realms, the leader was able to harvest effluence and bring it down upon his adherents, providing them with very material benefits. " The crystallization of that theurgical phase ", noted Glenn Dynner , " marked Hasidism's evolution into

10412-404: The emotional sephirot of Atzilut: Abraham - Kindness , Isaac - Restraint , Jacob - Mercy , Moses - Endurance , Aaron - Glory , Joseph - Foundation , David - Kingship . While all seven figures are considered supreme Tzadikim, in particular contexts, either Joseph as Yesod , and Moses as inclusive soul of the community, are identified especially as archetypes for the Tzadik in general. In

10549-400: The esoteric symbols of Kabbalah into dialectical terms that intellectually study divinity through internal human psychological experience. The ultimate paradox contemplated in meditative Chabad prayer is its acosmic panentheism that leads to Bittul self-nullification and inward Hitpa'alut ecstasy. While each Chabad leader developed and deepened these contemplative themes, the thought of

10686-499: The explanation of a "righteous man who suffers" is as stated in Raaya Mehemna on Mishpatim, which is given above. (Distinguishing 2 levels of Tzadik: The "righteous who prospers"-literally " good to him " is interpreted to mean that the natural soul in him has become " his own-transformed to good ". The "righteous who suffers"-literally " bad to him " is interpreted to mean that his natural soul still exists in his unconscious, but

10823-514: The family of Mohammed, then the Companions, the martyrs, holy men, and lastly, local saints who are not well known outside their villages. In Iraq, Muslims and Jews served alongside each other as keeps of shrines associated with saints and prophets. Both Muslims and Jews visited the shrine of Ezra and Ezekiel. Among the tombs and shrines frequented by Jews in Iraq are the shrine of Ezekiel and

10960-601: The greatest miracle was to examine oneself without self-delusion. Based on the teachings of Isaac Luria , the Baal Shem Tov and the Chaim ibn Attar , Shneur Zalman of Liadi taught in the name of the Zohar that "He who breathed life into man, breathed from Himself." Therefore, one's soul comes from the essence of God. According to Kabbalah, a tzadik , because they have completely nullified themselves and their desires to what God wants, their Godly soul (which like every Godly soul

11097-544: The image of its Opponents as dreary intellectuals who lacked spiritual fervour and opposed mysticism is likewise unfounded. Neither did Hasidism, often portrayed as promoting healthy sensuality, unanimously reject the asceticism and self-mortification associated primarily with its rivals. Joseph Dan ascribed all these perceptions to so-called " Neo-Hasidic " writers and thinkers, like Martin Buber . In their attempt to build new models of spirituality for modern Jews, they propagated

11234-465: The importance of both somberness and totality, stating it was better to be fully wicked than only somewhat good. The Chabad school, also called Lubavitch after the village in White Russia where it subsequently settled, was founded by Shneur Zalman of Liadi from among the circle of Dov Ber of Mezeritch, and was elaborated over 7 generations by his successors until the late 20th century. Chabad

11371-401: The inanimate world, the doctrine of Continuous Creation that the true reality of all things is the "word" of God brought all things into being and continuously keeps them in existence. In line with the Kabbalah, the Baal Shem Tov taught that the end of worship of God is attachment to God ( devekut ), which primarily is the service of the heart rather than the mind. The Baal Shem Tov emphasized

11508-413: The inevitable heresies of pre-Messianic finite reality. Mortals were in constant struggle to overcome their profane instincts, and had to free themselves from their limited intellects to see the world as it truly is. Recent scholarship has rejected earlier academic constructions of Rabbi Nachman's thought as an existentialist Hasidism of faith, versus the general movement's Hasidism of mysticism, establishing

11645-582: The innovative social mysticism of leadership that it led to the proliferation of new Hasidic Tzadikim among leading disciples in Galicia and Poland. This populist "Mainstream Hasidism" praised the role of the elite tzadik in extreme formulations, which incurred the censorship of the Mitnagdim . The tzadik was depicted as the divine foundation of existence, whose task was to draw and elevate the common Jewish masses by charismatic appeal and theurgic intercession. He cultivated their faith and emotional deveikut to

11782-414: The isolation of a common doctrine highly challenging to researchers. As noted by Joseph Dan , " every attempt to present such a body of ideas has failed. " Even motifs presented by scholars in the past as unique Hasidic contributions were later revealed to have been common among both their predecessors and opponents, all the more so regarding many other traits that are widely extant – these play, Dan added, "

11919-454: The last Rebbe treated Hasidic thought not as a self-contained mystical study, but much more widely as the inner unifying divine essence of all parts of Torah , expressed in analytical talks that united the exoteric and esoteric, mystical and rational of Judaism, and emphasised the corresponding unity of the whole Jewish people. In the theology of Menachem Mendel Schneerson , the ultimate Divine essence , expressed through Hasidism's soul essence,

12056-490: The late 17th century, in Hasidic Judaism , the institution of the mystical tzadik as a divine channel assumed central importance, combining popularization of (hands-on) Jewish mysticism with social movement for the first time. Adapting former Kabbalistic theosophical terminology, Hasidic philosophy internalised mystical experience, emphasising devekut attachment to its Rebbe leadership, who embody and channel

12193-469: The latter phase is characterized by consolidation into sects with hereditary leadership. The mystical teachings formulated during the first era were by no means repudiated, and many Hasidic masters remained consummate spiritualists and original thinkers; as noted by Benjamin Brown , Buber's once commonly accepted view that the routinization constituted "decadence" was refuted by later studies, demonstrating that

12330-513: The logistics for organizing them. The festive nature of Jewish pilgrimages in Morocco also increased during this time. Muslims often did the upkeep and protection of tombs, as the sultan would appoint them to protect the cemeteries of dhimmis. Today the government of Morocco continues to upkeep tombs and help organize and facilitate pilgrimages. In Palestine, the sites associated with tzadikim and other holy figures have become politically contentious. These sites were once frequented by all religions in

12467-472: The major tracts compiled by early Hasidic masters are: The lengthy history of Hasidism, the numerous schools of thought therein, and particularly its use of the traditional medium of homiletic literature and sermons – comprising numerous references to earlier sources in the Pentateuch, Talmud and exegesis as a means to grounding oneself in tradition – as the almost sole channel to convey its ideas, all made

12604-593: The masses stem from the intellect of Adam 's soul "In every generation there is a leader like Moses " ...the Rebbe ( Nachman of Breslov ) must have intended that we go there for Rosh HaShanah , continually, until the arrival of the Mashiach. The Rebbe himself said that the Evil had glorified many false leaders, making it extremely difficult to find where Moses is - the true Tzaddik . You should know, my friend, that this

12741-488: The masses to access, with common actions, a religious experience once deemed esoteric. Yet another reflection of the Ein - Yesh dialectic is pronounced in the transformation of evil to goodness and the relations between these two poles and other contradicting elements – including various traits and emotions of the human psyche, like pride and humility, purity and profanity, et cetera. Hasidic thinkers argued that in order to redeem

12878-565: The masses. The Tzadik's ecstatic abilities uncover a prophetic hidden Divine Will of ever new revelation, that can suspend the legislated former revelation of halakha for the sake of Heaven. Tzvi Hirsh of Zidichov , a major Galician tzaddiq , was a disciple of the Seer of Lublin, but combined his populist inclination with a strict observance even among his most common followers, and great pluralism in matters pertaining to mysticism, as those were eventually emanating from each person's unique soul. The tension between fixed halakhic observance and

13015-453: The matters of the world was depicted as identical with the need to save the sinners and redeem the sparks concealed in the most lowly places. Such a link between his functions as communal leader and spiritual guide legitimized the political power he wielded. It also prevented a retreat of Hasidic masters into hermitism and passivity, as many mystics before them did. Their worldly authority was perceived as part of their long-term mission to elevate

13152-574: The meaning and history of Judaism. In literature, Hasidic spirituality influenced among others Elie Wiesel , Shmuel Yosef Agnon and Yiddish writers . Rajneesh was also influenced by Hasidism, and helped to extend popular awareness of the philosophy. "One Hasidic Master related that he visited the court of Dov Ber of Mezeritch to 'see how he tied his shoelaces'." Tzadik Tzadik ( Hebrew : צַדִּיק ṣaddīq [tsaˈdik] , "righteous [one]"; also zadik or sadiq ; pl. tzadikim [tsadiˈkim] צדיקים ‎ ṣadīqīm )

13289-510: The most meticulous in the Orthodox world in practice. Prominent examples are the House of Sanz and its scions, such as Satmar , or Belz . Other sects, like Vizhnitz , espouse a charismatic-populist line, centered on the admiration of the masses for the Righteous, his effervescent style of prayer and conduct and his purported miracle-working capabilities. Fewer still retain a high proportion of

13426-435: The movement remained very much innovative. Yet many aspects of early Hasidism were indeed de-emphasized in favour of more conventional religious expressions, and its radical concepts were largely neutralized. Some rebbe s adopted a relatively rationalist bent, sidelining their explicit mystical, theurgical roles, and many others functioned almost solely as political leaders of large communities. As to their Hasidim, affiliation

13563-458: The movement's general teachings. Several of these Hasidic schools had lasting influence over many dynasties, while others died with their proponents. In the doctrinal sphere, the dynasties may be divided along many lines. Some are characterized by rebbe s who are predominantly Torah scholars and decisors , deriving their authority much like ordinary non-Hasidic rabbis do. Such "courts" place great emphasis on strict observance and study, and are among

13700-455: The mystical-spiritualist themes of early Hasidism, and encourage members to study much kabbalistic literature and (carefully) engage in the field. The various Ziditchover dynasties mostly adhere to this philosophy. Others still focus on contemplation and achieving inner perfection. No dynasty is wholly devoted to a single approach of the above, and all offer some combination with differing emphasis on each of those. Hasidism does not constitute

13837-632: The narration of intricate imaginative folk tales with Kabbalistic and Hasidic symbolism, and the writing of esoteric hidden works. Nachman's personality and thought comprise the anti-rational pole of Hasidism, deriding the logical limitations of medieval Jewish philosophy to reach mystical union and the revelation of the Kabbalistic Divine "Nothingness" Absolute. Imagination occupies a central position, drawing from prophecy , and perfecting faith, new Torah revelation, melody, joy, laughter, simplicity, and personal secluded prayer , by casting away

13974-454: The omnipresence. Elior quoted Shneur Zalman of Liadi , in his commentary Torah Or on Genesis 28:21, who wrote that "this is the purpose of Creation, from Infinity to Finitude, so it may be reversed from the state of Finite to that of Infinity". Kabbalah stressed the importance of this dialectic, but mainly (though not exclusively) evoked it in cosmic terms, referring for example to the manner in which God progressively diminished Himself into

14111-604: The only true Tzaddiq , and Menachem Mendel Schneerson , whom many of his followers believed to be the Messiah. The rebbe s were subject to intense hagiography, even subtly compared with Biblical figures by employing prefiguration. It was argued that since followers could not "negate themselves" sufficiently to transcend matter, they should instead "negate themselves" in submission to the Saint ( hitbatlut la-Tzaddiq ), thus bonding with him and enabling themselves to access what he achieved in terms of spirituality. The Righteous served as

14248-571: The paradox will be revealed, all previous lives will be seen as determined by God. Expressing the true "depth" of multiplicity of levels in the Divine Will, and the consequent personal revelation, introspection and doubt, Leiner reversed the Talmudic phrase to exclude free will: "all is in the hands of Heaven, including a person's fear of God". In effect, however, Leiner regulated the antinomian potential of this mystical inspiration that recalled

14385-450: The power animating the higher dimensions down into the material world, where it would manifest as benevolent influence of all kinds. These included spiritual enlightenment, zest in worship and other high-minded aims, but also the more prosaic health and healing, deliverance from various troubles and simple economic prosperity. Thus, a very tangible and alluring motivation to become followers emerged. Both corporeal worship and absorption allowed

14522-650: The practice: Maimondes ' tomb in Musky, Cairo; Sidi al-Amshati's tomb in El-Mahalla El-Kubra in Gharbia , which has not hosted any celebrations for some time; and Hatsera 's mausoleum near Damanhur in Beheria. The Synagogue of Moses at Dammuh was also well regarded as a holy pilgrimage site, and in the Medieval era, other synagogues devoted to Moses and many shrines to Elijah existed. Such shrines commemorated

14659-483: The pre-modern era. This includes unnatural lights descending to holy sites or emanating from them, visions, unexplained pleasant smells, and clouds ascending from shrines or hovering over them. Both Jews and Muslims also said that a shrine of a prophet or saint would evoke a feeling of awe or holiness. Hagiographic style literature, called ma'asiyyot (meaning tales, legends, or deeds), was published by Medieval Jews, such as A Book of Belief after Advertisity, published in

14796-491: The prophets, and the saints. Sites also became holy due to their place in scripture, eschatological tradition, legends, local performance of ritual, the import/export of sacred objects and substances, and the production and display of talismans. Saint and prophet shrines were more common in cities, but plenty have been recorded in rural areas. Saints and prophets in the view of Medieval Jews and Muslims possessed baraka (which can be translated as "blessing"), an innate force which

14933-442: The rabbinic teaching "God desires the heart" as the obligation of intention of the heart ( kavanah ) in the fulfilment of the mitzvot . Where the Baal Shem Tov departs from Kabbalah is his notion that devekut may be attained through even the sincere recitation of prayers and psalms. Some Hasidic "courts", and not a few individual prominent masters, developed distinct philosophies with particular accentuation of various themes in

15070-431: The rational mind. Actions of "smallness" (foolish madness) nullify the ego, and relate to the folly of material existence, and the comic playfulness of Judaic observance , which like the world becomes only real and Divinely meaningful with the longing and cleaving to God of deveikut mysticism. Within Hasidism's paradox of Divine Immanence versus worldly reality , Nachman portrayed the existential world in grim colors, as

15207-441: The relationship between the individual Jew and God. How, then, can those who are distant from Torah be aroused from their spiritual slumber? For such people, the Torah must be clothed and concealed in stories. They must hear narratives of ancient times, which go beyond simple kindness and are "great in kindness". Nachman of Breslov authored a number of well-known tales, or expanded parables. Nachman believed he drew these "tales of

15344-508: The role of inward intellectual and psychological contemplation of Hasidic mysticism, in contrast to mainstream Hasidic emotionalist faith and fervour. Chabad Rebbes , while not eschewing charismatic authority, emphasises their role as teachers and guides for the own internal work at divine contemplation of their followers. Chabad is an offshoot of Hasidism and a movement of its own, characterised by its own successively articulated orientations, and with its own extensive writings that are typified by

15481-455: The same status in the believer's eyes and having him content to commit the latter at the expense of the former. While at some occasions the movement did appear to step at that direction – for example, in its early days prayer and preparation for it consumed so much time that adherents were blamed of neglecting sufficient Torah study – Hasidic masters proved highly conservative. Unlike in other, more radical sects influenced by kabbalistic ideas, like

15618-615: The same style and tradition as other Rabbinic literature. They were usually Rabbis, which is not uncommon in the Jewish tzadik tradition. Many saints in both Judaism and Islam were localized and only worshipped in specific areas. Others gained widespread recognition. Jews believed their saints to be superior to Muslim saints, and sometimes viewed the Muslim worship and serving of the tzadikim as evidence of this. The similarities of Moroccan Jewish and Muslim practices, including saint veneration, were used by colonial European powers to claim Morocco

15755-467: The sect began to attract following and expanded from a small circle of learned disciples to a mass movement, it became evident that its complex philosophy could be imparted only partially to the new rank and file. As even intellectuals struggled with the sublime dialectics of infinity and corporeality, there was little hope to have the common folk truly internalize these, not as mere abstractions to pay lip service to. Ideologues exhorted them to have faith, but

15892-403: The sparks hidden, one had to associate not merely with the corporeal, but with sin and evil. One example is the elevation of impure thoughts during prayer, transforming them to noble ones rather than repressing them, advocated mainly in the early days of the sect; or "breaking" oneself's character by directly confronting profane inclinations. This aspect, once more, had sharp antinomian implications

16029-507: The spirit in particular. Rachel Elior noted: " reality lost its static nature and permanent value, now measured by a new standard, seeking to expose the Godly, boundless essence, manifest in its tangible, circumscribed opposite. " One major derivative of this philosophy is the notion of devekut , "communion". As God was everywhere, connection with Him had to be pursued ceaselessly as well, in all times, places and occasions. Such an experience

16166-545: The systematic nature of their thought, with their own conceptual language. Chabad is described in scholarship as the intellectual or philosophical school in Hasidism. These comparisons are qualified, however, by considerations that Chabad thought is not rationalistic , as it builds its philosophical investigations of divinity upon Lurianic Kabbalah and other traditional Torah sources without independent reason from first principles; though incorporating Maimonidean and other medieval Jewish philosophy methods, most Chabad thought

16303-552: The tomb of Ezra (in the 11th century said to be surround by the graves of seven tzadikim). Special songs were composed and sung during the pilgrimage to the former. Pilgrims often left valuable books there in hopes they would be blessed with sons, and vows of lamp oil for the eternal light were made. Pilgrims also left purses of money at Ezekiel's shrine for safekeeping until they returned from long travels. At one point there were also shrines for Daniel, Barukh ben Neriah, Rabbi Meir, and other Talmudic sages. In Lebanon, Karak Nuh hosts

16440-681: The tomb of a saint is like a Torah's ark, and the frames of icons are made with similar materials to Torah mantles. Pilgrimages also borrow elements from Torah services. Annual Jewish pilgrimages to tzadik's tombs were called hillūla , meaning celebration. Both Jews and Muslims held communal meals in the tomb sanctuary. Both attributed saints with the power to heal, do miracles, control nature, perform spiritual and ritual healing via trance, and control jinn. Tzadikim were also attributed to swnd messages in dreams, spirit forms, and while transformed into animals. Some of these traits are also similar to Christian saints, which likely influenced Iberian Judaism and

16577-498: The true answer, which marked their rise as a distinct sect, was the concept of the Tzaddiq . A Hasidic master was to serve as a living embodiment of the recondite teachings. He was able to transcend matter, gain spiritual communion, Worship through Corporeality and fulfill all the theoretical ideals. As the vast majority of his flock could not do so themselves, they were to cleave to him instead, acquiring at least some semblance of those vicariously. His commanding and often — especially in

16714-560: The true, spiritual essence it possesses. Just the same, the infinite Ein Sof cannot manifest in the Vacant Void, and must limit itself in the guise of measurable corporeality that may be perceived. Thus, there is a dualism between the true aspect of everything and the physical side, false, but ineluctable, with each evolving into the other: as God must compress and disguise Himself, so must humans and matter in general ascend and reunite with

16851-516: The union of polarities in Chabad thought . The influential thought of Abraham Joshua Heschel , scion of Polish Hasidic dynasties and a major traditionalist theologian in 20th century modern Jewish existentialism , drew from Hasidism. His writings, including studies of Hasidic masters, and Neo-Hasidism , saw Hasidism as the classic expression of Aggadic tradition. Heschel held the Aggadah's theology, poetic exegesis and spirituality to be central to

16988-463: The utmost ecstasy of the learned leaders to the common man's more humble yet no less significant emotion during prayer. Closely linked with the former is Bitul ha-Yesh , "Negation of the Existent", or of the "Corporeal". Hasidism teaches that while a superficial observance of the universe by the "eyes of the flesh" ( Einei ha-Basar ) purportedly reflects the reality of all things profane and worldly,

17125-467: The various places Elijah had taken refuge from King Ahab in. The Synagogue of Moses was important to both Karaite and Rabbinic Jews, and was particularly important on Shavuot (which commemorates the giving of the Torah), and on the 7th of Adar (Moses's birthday). The 7th itself would be full of fasting and prayer, while the 8th was a more festive occasion. People would travel from all over Egypt to visit

17262-411: The world through the various dimensions, or Sefirot . Hasidism applied it also to the most mundane details of human existence. All Hasidic schools devoted a prominent place in their teaching, with differing accentuation, to the interchanging nature of Ein , both infinite and imperceptible, becoming Yesh , "Existent" – and vice versa. They used the concept as a prism to gauge the world, and the needs of

17399-567: The world. To be enlightened and capable of Bitul ha-Yesh , pursuing the pure spiritual aims and defying the primitive impulses of the body, one must overcome his inferior "Bestial Soul", connected with the Eyes of the Flesh. He may be able to tap into his "Divine Soul" ( Nefesh Elohit ), which craves communion, by employing constant contemplation, Hitbonenot , on the hidden Godly dimension of all that exists. Then he could understand his surroundings with

17536-506: Was accepted "there can be no Tzaddiq but the son of a Tzaddiq ". Virtually all modern sects maintain this hereditary principle. For example, the rebbe s' families maintain endogamy and marry almost solely with scions of other dynasties. Hasidism often uses parables to reflect on mystical teachings. For example, the well-known parable of the "Prince and the Imaginary Walls" reflects a pantheistic or acosmistic theology and explores

17673-451: Was also conferred into objects they'd used or places they'd been, both of which are very important to saint veneration. Jews also use the word qadosh ("holiness") in the same context. In both religions, God is the ultimate source of holiness, and holiness comes from being or having been in service of God. While some ideas, such as these, are shared, and saints were common in popular Jewish practice at various points in time, Judaism does not have

17810-533: Was and used by the Sabbateans to justify excessive sinning. It was mostly toned down in late Hasidism, and even before that leaders were careful to stress that it was not exercised in the physical sense, but in the contemplative, spiritual one. This kabbalistic notion, too, was not unique to the movement and appeared frequently among other Jewish groups. While its mystical and ethical teachings are not easily sharply distinguished from those of other Jewish currents,

17947-596: Was brought to Morocco by the explusion of Jews from Spain. The differences between the traditions include the fact that Muslim marabouts were recognized while alive, and were commonly related to, or were students or followers of, other holy figures. Tzadikim typically did not come from such holy lineages and were recognized after their deaths. Marabouts also often joined or were said to join anti-colonial resistance groups, while tzadikim did not. Tzadikim in Morocco are typically Torah scholars, miracle workers, and divine mediators. Stories and poems written about them are done in

18084-428: Was in the reach of every person, who only had to negate his inferior impulses and grasp the truth of divine immanence, enabling him to unite with it and attain the state of perfect, selfless bliss. Hasidic masters, well versed in the teachings concerning communion, are supposed not only to gain it themselves, but to guide their flock to it. Devekut was not a strictly defined experience; many varieties were described, from

18221-561: Was less a matter of admiring a charismatic leader as in the early days, but rather birth into a family belonging to a specific "court". Hasidic tradition and thought has gained admirers from outside its immediate following, and outside Orthodox Jewish belief, for its charismatic inspiration and kabbalistic insights. In the 20th century, Neo-Hasidism renewed interest in Hasidism and Kaballah, where its reach extends beyond Orthodox Jews. Jewish existentialist philosopher Martin Buber spent five years in isolation studying Hasidic texts, having

18358-529: Was once common throughout Muslim majority countries. Both the Medieval Jews and Muslims of Damascus believed the city would be the site of the coming of the Messiah at the end of time. Many sites in the city were given specific future roles in this, as well as being associated with various holy figures such as Abraham and Noah. Some of the holy sites frequented by Jews in Syria throughout history include

18495-421: Was originally the more inclusive term, as it also generated a number of short lived offshoots, but hereditary dynasticism defined the main branch, which became publicly prominent for its outreach to the wider Jewish world under the post-war leadership of the last Lubavitcher Rebbe . The term Chabad , an acronym for the intellectual sephirot powers of the soul, defines the thought of the movement, which emphasises

18632-531: Was suffused with divine sparks, concealed within "husks", qlippoth . The glints had to be recovered and elevated to their proper place in the cosmos. "Materiality itself could be embraced and consecrated", noted Glenn Dynner , and Hasidism taught that by common acts like dancing or eating, performed with intention, the sparks could be extricated and set free. Avodah be-Gashmi'yut had a clear, if not implicit, antinomian edge, possibly equating sacred rituals mandated by Judaism with everyday activities, granting them

18769-465: Was unified and consisted of a distinct nation, but that Moroccans were not sufficiently united to resist imperialism. Today, these similarities are used to emphasize and display tolerance of religious minorities. In the colonial era, these overlaps and similarities led to positive economic relations in regard to saint veneration. The infrastructure introduced during colonialism increased the number of pilgrims for everyone, which increased their economies and

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